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November 28, 2015
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Christ Jesus: The Revolutionary

Christ Jesus: The Revolutionary

Gen. James Green

“Did Christ really exist?,” ask those of the “Higher Criticism” towards the Bible camp.

YES! CHRIST JESUS was the founder of Christianity, its cult leader, and its New World Order founder. Theattacks against its authenticity and veracity are still in progress my friends. “Christianity” will prove to be asrevolutionary as Christ; both the secular power (Rome) and the religious power (Judaism) tried to kill both. Jesusrose from the dead! Biblical Christianity will keep resurrecting also.

Hermann Reimarus, prof. of Oriental languages (Hamburg, Germany), on his death in 1768, left a 1,400 pagemanuscript on the life of Christ. Six years later, Gotthold Lessing published portions of it as the “WolfenbuttelFragments.” Reimarus argued that Jesus can only be regarded and understood not as the founder of“Christianity,” but also as the final and dominant figure in the mystical eschatology of the Jews—i.e., Christ Jesusthought not of establishing a new religion, but of preparing men for the imminent destruction of the world, andGod’s Last Judgment of all souls (“Caesar and Christ,” Will Durant, p. 553).

There is no end (well, almost) to the sources that either DENY Christ’s existence, or have His mission skrewed. There is no end (well, almost) to those who try to convince us of all those (apparent) irreconcilable differencesbetween the Christ of Matthew, Mark, Luke, and the Christ of John. Heinrich Paulus, in 1828 wrote 1,192 pagesin which he proposed a rationalistic interpretation of Jesus’ miracles. Many believe, and have written/said that Heworked magic. Others classified them as myths. Still others said they were all in the imagination.

We could go backwards—all the way back to the first century Ekklesias, or go forward to 2015…and we willfind plenty of myths, legends, and disbeliefs etc. about Christ.

Really, there isn’t much proof outside the Bible that Christ existed. But there are a few. In Josephus’Antiquities of the Jews (A.D. 93?) we find a quote about Jesus called the Messiah (see xviii, 3). But there arethose who suspect that this is an interpolation (see Scott E., “First Age of Christianity,” 46; see also Schurer, I,143. This conclusion applies also to the Slavonic version of Jos.; Guignebert, op. cit. 148). There are plenty ofthose that counter this though.

The oldest known mention of Christ in pagan literature is in a letter of the younger Pliny (ca. 110, v, 8.). Fiveyears later, Tacitus wrote a lengthy quote mentioning Christians— “a race of men detested for their evil practices,and commonly called Chrestiani…(the founder Chrestus [or Christ]; see Tacitus, XV, 44).

Tacitean in style, force, and prejudice that of all Biblical critics, only Drews questions it authenticity (seeGoguel, 94; Klausner, 60; see Arthur Drews German philosopher [1865-1935, p. 554].

Suetonius (ca. 125?) mentions persecutions against the Christians in “Nero,” p. 16, and reports Claudius’banishment (ca. 52) of “Jews who, stirred up by Christ (impulsore Chresto), were causing public disturbances” (Id.,“Claudius,” 25), the passage is like that found in Acts 18:2—a decree of Claudius that “the Jews should leaveRome.”

Some point out that these only prove the existence of “Christians,” not of “Christ.” But, “Christianity” takes itsname from “Christ.” The converted Jews (to Christianity) had started a Christian Ekklesia in Rome prior to AD52…to merit the attention of an imperial decree.

It is also pointed out, about the middle of this 1st century, that Thallus, in a fragment preserved by JuliusAfricanus (see Goguel, 9, 184), argued that the abnormal darkness alleged to have accompanied the death ofChrist was a purely natural phenomenon/coincidence; the argument took the existence of Christ Jesus for granted.

It was Paul that most believe puts forth clear evidence for Christ—no one I’ve read of questions the existenceof Paul. Well, this article is not about this debate, but about who Jesus was (and is!), and His mission—especiallyabout the “revolutionary” things He taught.

First

WE HAVE a prophetic Word about this revolutionary found in Isaiah 61:1, 2. This was a prediction of Jesus’mission: preach glad tidings, heal the broken-hearted, preach deliverance, heal the blind (bothnaturally/spiritually), and set the down-trodden free.

In reality, many feel that Jesus was “out of character” in some of His preachings—especially His denunciationsof the “religious” (see Mt. 23 for example). Hey! This fits His character as much as it fits Hislove-mercy-compassion-forgiveness side. We just don’t want to see or hear His “other” side—judgment!!

Worse yet, our sissy critics question: “Was His teaching/preaching on everlasting Hell that both unbelieversand sinning believers will suffer in inextinguishable flames?” The same Greek word(“everlasting” or“eternal”)was applied to those who make Heaven—so if there is no end to Heaven’s reign, there is no end to Hell’sexistence.

Jesus tells, without protest or feeling, how the poor man in Heaven (paradise) was not permitted to give onedrop of water to the rich man in Hell (see Luke 16:25). Read the story…the rich man had the opportunity, in hisstay upon earth, to get it right with God, but FAILED TO DO SO!!

Jesus tells us: “Judge not, that ye be not judged” (Mt. 7:1). You mean Jesus tells us never to judge? NO! He merely is condemning the habit of criticizing others while ignoring one’s own faults. It is perfect and right toJUDGE sin or the sinner as long as we are submitted to Christ, His will, standards, and ethics etc. What Jesuswas condemning was judging in an unjust manner. Verse 5 is the Key. He calls those who are guilty of sin, whilejudging the sins of others, HYPOCRITES. ALL THESE “LOVE ONLY” JUDGES FAIL TO APPLY V. 5.

Verse 15 plainly tells us to:“Beware of false prophets, which come to you in sheep’s clothing, butinwardly they are ravening wolves.” Verse 16 implies judgment or discernment. Even verse 6 implies judgment(or discernment): “Give not that which is holy unto dogs, neither cast ye your pearls before swine…” Wow! Jesus is calling names again!! (see Jn. 7:24= “Judge not according to the appearance, but judge righteousjudgment;” likewise see 1 Cor. 5:12; 1 Jn. 4:1; Gal. 1:9 and 1 Tim. 4:1). So, verse 7 must not be used as anexcuse for laxity in exercising Christian discipline (see also Mt. 18:15).

Jesus Cursed? Really?

YES! This “loving Jesus” was a revolutionary. His birth, mission, death, and resurrection from the dead wasrevolutionary…unmatched in human history.

His acts and teachings turned the world upside down (see Acts 17:6). We might call His life the “Birth ofChange”…He BLESSED and CURSED. But His REVOLUTION (which means “change”) was met with lots ofresistance. His “revolutions” started with a “resolution” to CHANGE things—to put new wine in new wineskins(racial Judaism was the old wine skins—Christianity became the New Israel, being filled with the new wine of theHoly Ghost).

Jesus not only blessed the little children, He taught His disciples to “bless them that curse you” (Mt. 5:44). This was revolutionary indeed, for Israel always cursed their enemies: “But I say unto you, Love your enemies,bless them that curse you, do good to them that hate you, and pray for them which despitefully use you,and persecute you” (Mt. 5:44, KJV).

The word translated“love” originally means “to welcome, entertain, be well pleased, contented,” and in theLXX it has as a wide reference to the English word. In the New Testament, however, it denotes the love of Godfor man, and of man for God (1 Jn. 3-5) and the benevolent loving-kindness which seeks the material spiritualgood of others (1 Cor. 13). So, when Jesus commands “love of enemies,” He thinks primarily of personalrelationships and perhaps also of the relationship of small groups. Such love is the supreme test of the Christian’scharacter. His teachings, of course, had both religious and political implications. The Jews were repulsed by theGentiles, and they also had hatred and divided loyalties among themselves.

We know that Jesus loved and blessed, but did He hate and curse? Yes! (I have a great deal written on thisalready; see my “Wrath of God” magazines, free). Jesus cursed both men and cities that would not receive HisGospel…and even the fig tree that bore no fruit (see Mk. 11:12-14). He pronounced WOE upon the“religious”in Mt. 23. Jesus’ “harsh and unloving” Words were a severe denunciation of those leaders/false teachers.

THE SPIRIT OF JESUS SHOULD BE NOTED:

Not a bit tolerant,

politically correct,

permissive, or

accommodative.

Be it known unto all you “Babylon Jesus” disciples, that Christ was meek, but not WEAK—HE DID NOTTOLERATE SIN. He was true enough and real enough to His calling/mission—to be ANGRY with and againstEVIL (see Mt. 21:12-17; Jn. 2:13-16) and to utterly denounce both sinner and sin/corruption in high places (vv.23, 25). Too bad we don’t have revolutionaries like Jesus today. The world would be CHANGED quickly. Oh,no, we’ve got diaper-wearing, thumb-sucking sissies like Joel Osteen and company—lots and lots of “religious”tots.

Hey Preachers/Teachers…

AREN’T YOU CONCERNED about keeping God’s Word as sharp as a two-edged fiery sword—so as to cutand burn the Hell out of you and those who hear it? Sorry for asking! Snakes, flakes, and fakes like you are nobetter than those whom Jesus CONDEMNED: hypocrites, children of Hell, blind guides, fools, extortioners, whitedsepulchres, unclean, full of iniquity, serpents/vipers, and murderers of His Word and His children!!

These names/descriptions were spoken by One who died for your rotten souls. REPENT sinners!

You snakes, flakes, and fakes love to be popular—love those unrepentant adulterers, fornicators, sodomites,murderous Muslims, thieves, liars, workers of witchcraft etc., etc. You call yourselves “God’s ministers,” but youare of Satan. You love the world, the world’s honor, titles, and love to distort, twist, pervert, skrew God’s Wordto fit your filthy lifestyles. You professional religionists who prey off the people…you appear “spiritual,” but in truth,you are “demonic.”

God’s Word—from Genesis to the book of Revolution (Revelation) commands believers to beware of suchFALSE leaders. Where, oh where, are those who will judge between the good and evil? They have beenTERRORIZED into silence by these snakes, flakes, and fakes. Be it known unto you, leaders and followers, thoseof the church, who, in the name of “love,” “unity,” and toleration, refuse to share Jesus’ spirit (righteous wrath) andattitude towards those who distort/pervert Jesus’ original teachings and are participating in the EVIL deeds ofthose snakes, flakes and fakes (see 2 Jn. 10, 11).

Revelation 18:4 tells us to “Come out of her (Babylon Jesus Churches), My people, that ye be notpartakers of her SINS, and that ye receive not of her PLAGUES.” Note this, dear “Jesus is love, love, loveonly” people:“Reward her even as she rewarded you, and DOUBLE unto her DOUBLE according to herworks: in the cup which she hath filled fill to her DOUBLE.” Not only this JUDGMENT/PUNISHMENT, but“…she shall be utterly BURNED with FIRE: for strong is the Lord God who judgeth her” (v. 8). The samecompassionate, loving Jesus is also the wrathful Revolutionary in the end.

Hebrew or Greek?

THE MODERN, backslidden, Hell-bound church wants Jesus to be like the calm Greek sage, but NOT theHebrew prophet who pointed out the sins of Israel. Jesus’ convictions (of right and wrong) consumed Him;righteous indignation (then and now), co-existed with His profound love for “lost” humanity. This love/wrath wasside-by-side, enabling Him to move with passionate faith and fury. You just can’t separate them: they workaccording to the needs/deeds of men.

Jesus was pointing fingers, calling names, pronouncing WOES upon those who had them coming…just likethe true prophets of old. We don’t find Him saying: “Oh, I’m sooooo sorry.” NO! His Words were the blend ofsword and fire…even like a hammer that breaks to pieces. He also met resistance like the Hebrew prophets ofold.

“Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? Ifthou be the Christ, tell us plainly” (Jn 10:24).

The phoney Jews (whose father was Satan) wanted a plain answer out of Jesus; instead they got a sternlecture (vv. 25-39).

Jesus broke custom with the Jews by conversing with the woman of Samaria (Jn. 4:1-45), in which manybelieved on Him (v. 39). Up to this point, Jesus shared the “kingdom” message with His LOST people, the Jews. Did Jesus break His own command by doing this (see Mt. 10:5-16)? He commanded His disciples “Go not intothe way of the Gentiles, and into any city of the Samaritans enter ye not” (v. 5); hence, after His death, theyhesitated to take the “Good News” to the pagan world (see Acts 10-11).

Jesus said the same thing about pagans on two occasions (Samaritans were considered pagans by the Jewsalthough they were half Jews):

1—Mt. 10:5 and,

2—he said the same thing to a Canaanite woman, saying: “I was sent only to the lost sheep of Israel” (Mt.15:24). Did He break His Father’s commandment?

Revolution

YOU SEE, some Revolutions can be bloodless and non-violent. In suggesting modifications and mitigationsof the Judaic Law, Jesus, like Hillel, did not think He was overthrowing it; He said in Mt. 5:17:“Think not that Iam come to DESTROY the law (moral) or the prophets, I am not come to DESTROY, but to FULFILL.”

What Jesus actually did was expand/extend the moral law. Adultery was considered a SIN (see Ex. 20:14). But here in Mt. 5:28 we find this commandment extending deeper: “But I say unto you, that whosoever lookethon a woman to lust after her hath committed adultery with her already in his heart.”

The heart of the whole New Testament was to get God’s laws into the believer’s heart, not just in his/her head. The “shadow,” i.e., Old Testament, was being replaced with the “substance,” i.e., New Testament.

You deceived “New Testament only” folks need to realize that the New Testament is rooted and grounded inthe Old Testament. The “law” that the Christian is obliged to keep consists of the ethical/moral principles of theOld Testament (see Mt. 7:12; 22:36-40; Rom. 3:31; Gal. 5:14 etc.) as well as the New Testament teachings ofChrist (who was the bridge) and His apostles (see Mt. 28:20; 1 Cor. 7:19; 9:21; Gal. 6:2 etc.). These “laws” revealthe nature and will of God the Father for ALL people for ALL time. Old Testament “laws” which applied directlyto ancient Israel (sacrificial/ceremonial/ social/civil) are no longer binding (see Heb. 10:1-4; e.g., Lev. 1:2, 3;24:10).

“We must not view the law,” one Bible scholar writes, “as a system of legal commandments by which to obtainmerit or forgiveness and salvation (see Gal. 2:16, 19).” He goes on to state: “The law must be seen as a moralcode for those who are already in a saved relationship with God and who by obeying it, express the life of Christwithin themselves (see Rom. 6:15-22).” (Dr. D.C. Stamps, “The Full Life Study Bible,” p. 11). So, having been setfree, by the power of the Gospel, from the power of sin, we become “love slaves,” living by faith by being underthe “law” to Christ (see 1 Cor. 9:21). In doing this, we fulfill “the law of Christ” (see Gal. 6:2), thus faithful inourselves to the requirement of the law (see Rom. 8:4; Gal. 2:19; 3:19; 5:16-25).

It is, I believe, the power of the Holy Ghost (or Spirit), is what impels us onward and upward (note Rom. 5:5). The verb “shed abroad” is a present perfect tense, signifying that the Holy Spirit continues to empower our lives(hearts) with divine love. It is this ever-present experience of God’s/Christ’s/Holy Ghost’s love that sustains usin our daily walk/warfare, and assures us that our hope for future glory is not illusory (vv. 4, 5).

Jesus also taught EMPHATICALLY (along with all New Testament writers) that doing the will for the Fatheris an ongoing condition of entering/remaining in the Kingdom (see our trilogy “Once Saved, AlwaysSaved?”—free).

Transformation

JESUS TRANSFORMED many things by the force of His character. He added to the Law the injunction toprepare for the Kingdom by a life of justice, kindness, and Spirit warfare. He hardened the Law in matters ofsex/divorce (Mt. 5:31, 32), but softened it toward a readier forgiveness (Mt. 5:21, 22), and reminded thereligious/hard-hearted Pharisees that the Sabbath was made for man, not man for the Sabbath (He made it a pointto “break” their Saturday Sabbath—Mk. 2:25). He also relaxed the diet code and cleanliness code (although weshould watch what we eat and do—it can be very dangerous to our health!), and omitted certain fasts. Hechallenged the ritualism of Judaism and spoke radically and aggressively about righteousness. He condemnedconspicuous prayers, showy charities, and even condemned riches, (not that they are evil in themselves, but thelove/lust for riches was condemned).

Forgive Sins?

OH, THIS ONE got the Jews MAD!! Speaking in the name of God was also considered blasphemy (see Mt.9:6).

He went so far as to tell the chief priests and the elders of the people (when they challenged His authority—Mt.21:23) that: “…the publicans and the harlots go into the Kingdom of God before you” (v. 31).

Was Jesus just in calling the scribes and Pharisees a brood of snakes? We don’t know who was present whenJesus lashed out at them (Mt. 23), but there were some agreed that the Law should be softened, even humanized. Many even agreed with Jesus’ revolution (Nicodemus being the one we know best).

Inexorable Justice

I WANT to end this writing by examining the law of retaliation—Genesis 4:15; 9:6. This theme Jesus took upin Mt. 5:38-42: “Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: But I sayunto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the otheralso. And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. Andwhosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and from himthat would borrow of thee turn not thou away.”

This did not set well with the zealots of His day, for they wanted a violent revolution against the Romans.

Jesus knew of this law: “And the LORD said unto him, Therefore whosoever slayeth Cain, vengeanceshall be taken on him sevenfold. And the LORD set a mark upon Cain, lest any finding him should killhim” (Gen. 4:15); “Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of Godmade he man” (Gen. 9:6). This principle of justice known as the lex talionis, was codified by Moses: “Eye foreye, tooth for tooth, hand for hand, foot for foot” (Ex. 21:24). From this point on, one had to watch his/herrelationship with God very closely. Of course, today, “our legislators have retained,” as one pastor/peace activisthas said: “only provisions concerting liability.” But not so with (holy) Israel—no compromisers were allowed, andno excuses accepted.

In Jesus’ day, the people of Israel were all too ready, willing and able, to use HOLY VIOLENCE…they wereperturbed with Him for being “passive,” and not “aggressive.” He was “passive aggressive!”

Numbers 35:19 speaks of “the gaal,” (phonetic: gaw-al’, Strong’s H1350) or“the avenger of blood”: “Therevenger of blood himself shall slay the murderer: when he meeteth him, he shall slay him.” Thegaal wasthe victim’s next of kin, see also Lev. 25:25:“If thy brother be waxen poor, and hath sold away some of hispossession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold.” So, gaal is intertwined with vengeance and redemption (see Lev. 25:47, 48).

Both in the book of Isaiah and the Psalms, God Himself is“the gaal”—with the double meaning ofavenger/redeemer of his people (see Isa 48:20; 43:1. The payment of a ransom is never omitted from the dutiesof the gaal (note: cpts. 52 and 53 show us another idea of gaal: He is the one who redeems Israel by taking uponHimself the chastisement of God. Jesus the Christ does this. In the New Testament we read this: “And theycame to Jericho: and as he went out of Jericho with his disciples and a great number of people, blindBartimaeus, the son of Timaeus, sat by the highway side begging” (Mk. 10:45).

You see, in this revolutionary way, the law of retaliation was transmuted. True, its demand for justice, and forrighteousness, could never be abolished—Jesus the Christ died for OUR SINS; His Father gave Him to be apropitiation (see Rom. 3:25; 1 Jn. 2:2; 4:10: hilasmos/hilasterion (Strong’s G2435) = “atonement, an expiator.”

Within salvation is found deliverance, healing, freedom etc., both physically and spiritually. Remember, Jesusbroke the Jewish Sabbath by healing a woman (who was in the synagogue [in the separated area of course!]) witha deformed back. He demonstrated His love, mercy, compassion, and redemption before one drop of blood wasspilled (see Lk. 13:14-16. The Synagogue was indignant at this!).

Violence vs. Peace

IN JESUS’ HOMETOWN, in the Nazareth synagogue, He read from Isa. 61:1: “The Spirit of the Lord GODis upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent meto bind up the brokenhearted, to PROCLAIM LIBERTY TO THE CAPTIVES, and the opening of the prisonto them that are bound.”

“…To preach deliverance to the captives” (Lk. 4:18)…is this what the Jews had been waiting for? Onetranslation (NIV) reads: “…to proclaim freedom for the prisoners.” Weren’t the Jews captives/prisoners ofRome? Yes! Was this “freedom” coming by violent force, or by non-violence? Was this revolutionary theirliberator who would reestablish the Davidic dynasty and FREE THE PEOPLE from Roman domination? Was thisthe Jewish Jubilee in the making?

Isaiah spoke of the “year of the Lord’s favor” (Isa. 61:2; Lk. 4:19). The Jubilee demanded, for starters,expropriating the lands of the wealthy and liquidating the usurious system by which the ruling class prospered…the“poor” got excited, the rich feared…the ruling class got underway to stop this revolution.

Jubilee’s Language

THE ADJ.: “favorable” (Heb. ratson, comes from the verb ratsah (Strong’s H7521), meaning either “to paya debt”—when it refers to the person paying it, or “to be favorable”—when it refers to God accepting the payment. The King James Version uses“acceptable,” which points to the double meaning of ratson (Greek=dektos,Strong’s G1184). One might want to read Lev. 26:41-43.

Note: In the passage here in Luke, Jesus quotes Isaiah’s prophecy (about Himself), but stops with:“To preachthe acceptable year of the Lord” (v. 19 of Luke 4). But Isaiah continues with: “of vengeance.” For Isaiah“vengeance” and “mercy” are one and the same. In this context, the “year of favor” proclaimed by Jesusinvolved a judgment as well as a pardon/forgiveness of God—this was the Good News!

Freedom

ISAIAH REFERS to “freedom” (Strong’s H1865, deror=“liberty;” see Lev. 25:10; Ez. 46:17). Thesestrongly suggest that deror was used as a technical term referring to the periodic liberation of slaves as prescribedby Moses.

The word aphesis (G859=liberty/freedom), in Luke 4:18, translates both shemittah (H8059)=“release” (seeDt. 15:1-11) and deror. The Greek uses, as said, aphesis, which comes from the very aphiemi (G863)= “to sendaway, to liberate, to leave aside, to remit a dept.” So, it can mean: “liberate a slave,” or, “the remittance of a debt.”

Note that one of Jesus’ revolutionary statements was: “The son of man has authority on earth to forgive(Gk. aphiemi) sins.” (Mt. 9:6). Another one of Jesus’ revolutionary statements is in Mt. 26:28-29:“This is Myblood of the covenant which is poured out for many (tribes, cultures of the world’s people) for theforgiveness (aphesis) of sins…” For Jesus—the world’s Messiah, the jubilean remission of debts extended toALL areas of life.

Restoration

WE MUST also note that there is the notion of restoration in this language. The Word jubilee(yobel, Strong’sH3104) later became associated with the Latin word “jubilum” (from jubilare= “to rejoice.)” “Philo,” as pointed outby Andre Trocme: “a contemporary of Jesus, rightly designated the Jubilee by the term apokatastasis (Strong’sG605). This word means to reestablish something or somebody to his previous state, a restoration or restitutionof prisoners or hostages.” Andre goes on to say: “the very purpose of the Jubilee was to ‘reestablish’ the tribesof Israel as they were at the time they entered Canaan” (A. Trocme, 1901-1971, was the pastor of the Frenchvillage of LeChambon who helped organize the rescue of Jews during the Nazi occupation. There is a movieabout this in which I’ve seen several times).

What may be said about this, as Trocme said, is that when Jesus proclaimed “good news” to the poor, libertyto the captives, and sight to the blind, His speech in that synagogue that day was no sermon of religious platitudes. It was a speech about spiritual, social, and cultural revolution. That speech about Jubilee was a preeminent signof the Father’s justice and redemption on earth. That “revolution” started with a “resolution”—to change the world!

Today

FRIENDS, we MUST keep this revolution going. If you have grown weary in this war, then you need arevolutionary refreshing. One author has well said: “While revolutions are critical, they must continually berefreshed, rejuvenated, and reformed. It is up to each one of us to stay refreshed in the Lord.” As I have beenACTIVE in the Lord’s work since Dec. 1971, trust me, I need to be refreshed, rejuvenated, and reformed. No onecan do this for me. I must seek God, ask of God, and receive from God what I need to keep going in thisworld—revolution. Things aren’t looking good these days. The falling away rate is high; new recruits to fill theranks are scarce.

What Christ started, He is well able to finish…but He expects His soldiers to finish also.

One last thought (which I will take up in part two): Jesus’ primary revolution starts in the hearts of men, women,boys, and girls. He told Pilate in Jn. 18:36:“Jesus answered, My kingdom is not of this world: if my kingdomwere of this world, then would my servants fight, that I should not be delivered to the Jews: but now ismy kingdom not from hence.” He was making the distinction between the physical and spiritual. Paul echoedthis in Romans 14:17:“For the kingdom of God is not meat and drink; but righteousness, and peace, andjoy in the Holy Ghost.”

Break Down Of Jesus’ Words to Pilate:

1) JESUS’ REVOLUTION is “not of this world.” What He meant was that it did not originate in this worldBY FORCE. It originated in the heart of the Father, for the world’s people…to be FREE of demonic domination;

2) If His revolution was purely physical then, His“servants would fight,” but this does not mean that Hisrevolution has not caused wars, revolutions etc. in this world (read Mt. 26:51-56 in context); Rather than usingcarnal weapons (see 2 Cor. 10:4), Jesus’ followers are ARMED with spirit weapons (see Eph. 6:10-18). However,it must be noted that this does not mean that Jesus’ soldiers are totally indifferent to God’s demand and ordinationfor JUST government, justice, law, or order to curtail and punish evil and evil doers. His true people must reflectHis nature and His light in this fallen world (see Rom. 13):

3) Jesus’ Kingdom certainly has rules, balances checks, and punishments. When Pilate asked Jesus if Hewas a king, Jesus told him: “…Thou sayest that I am a king. To this end was I born, and for this cause cameI into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice”(Jn. 18:37).

Nowhere do we find Jesus advocating the use of arms (physical weapons)…only truth! And this truth is theSword! (see Mt. 10:34—the “sword,” were and are His Words). Did not His Words bring division in His day? Yes! They did so intentionally. Faith in Him caused great division, like a sharp sword. It brought separation; theOld Testament Kingdom was being cut away. Truth, dear ones, will bring opposition, division, and LOTS ofpersecution. The defense of the New Testament faith against heresy (like what we find in today’s backslidden andlost Babylonian church) will bring division;

4) The Christian’s strength is not in physical force or worldly power, but in the Cross. Only in renouncingworldly power did the New Testament Ekklesia find God’s power—it eventually conquered the very force that heldIsrael captive at one time—ROME!

So, like Jesus, we too are to “bear witness unto the truth” (Jn. 18:37). To compromise Biblical truth for thesake of “unity” is to err from truth. Biblical truth is one thing we must never compromise (see Jn. 17:8, 17; 2 Thes.2:10). Think about all of this.

CONTACT US!

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